{"id":5035,"date":"2016-02-09T15:27:05","date_gmt":"2016-02-09T13:27:05","guid":{"rendered":"https:\/\/sbunker.org\/?p=5035"},"modified":"2024-10-24T15:32:11","modified_gmt":"2024-10-24T13:32:11","slug":"sheherli-e-katunare-nje-analize-e-carjes","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/sheherli-e-katunare-nje-analize-e-carjes\/","title":{"rendered":"Sheh\u00ebrli e katun’ar\u00eb – nj\u00eb analiz\u00eb e \u00e7arjes"},"content":{"rendered":"
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Si n\u00eb \u00e7do shoq\u00ebri, edhe te ne ka dallime nd\u00ebrmjet pjes\u00ebve t\u00eb ndryshme p\u00ebrb\u00ebr\u00ebse t\u00eb shoq\u00ebris\u00eb. K\u00ebto segmente formojn\u00eb kategori duke u bazuar n\u00eb karakteristika t\u00eb p\u00ebrbashk\u00ebta dhe duke u dalluar nga segmentet e tjera q\u00eb i shohin si t\u00eb ndrysh\u00ebm. Disa prej k\u00ebtyre dallimeve p\u00ebrb\u00ebjn\u00eb \u00e7arje m\u00eb t\u00eb thella shoq\u00ebrore, q\u00eb dometh\u00ebn\u00eb se grupe e komunitete jetojn\u00eb n\u00eb tension mes vetes ose n\u00eb konflikte t\u00eb fjetura, q\u00eb shp\u00ebrfaqen her\u00eb pas here. Konfliktet n\u00eb shoq\u00ebri ndodhin sa her\u00eb q\u00eb grupe e kategori t\u00eb ndryshme shoq\u00ebrore garojn\u00eb p\u00ebr lloje t\u00eb ndryshme t\u00eb kapitalit, qoft\u00eb ai ekonomik, politik, a kulturor dhe legjitimim t\u00eb kontrollit t\u00eb k\u00ebtyre llojeve t\u00eb kapitalit.<\/p>\n

Nj\u00eb \u00e7arje e k\u00ebtill\u00eb shoq\u00ebrore \u00ebsht\u00eb edhe ajo nd\u00ebrmjet \u201csheherlive\u201d ose \u201cqytetar\u00ebve\u201d dhe \u201ckatundar\u00ebve\u201d. Kjo \u00e7arje, ku m\u00eb shum\u00eb e ku m\u00eb pak, \u00ebsht\u00eb e dukshme dhe besoj se kjo dukuri \u00ebsht\u00eb e njohur. M\u00eb posht\u00eb do t\u00eb ofroj nj\u00eb shpjegim t\u00eb arsyeve dhe zanafill\u00ebs s\u00eb k\u00ebsaj \u00e7arjeje duke diskutuar rrethanat e mundshme q\u00eb kan\u00eb ndikur n\u00eb t\u00eb, sidomos n\u00eb periudhat m\u00eb t\u00eb vonshme t\u00eb historis\u00eb. Por, s\u00eb pari k\u00ebqyrim sesi shfaqet ajo n\u00eb t\u00eb sotmen.<\/p>\n

\u00c7arjet qytetar\u00eb e katundar\u00eb<\/strong><\/p>\n

Sot, k\u00ebt\u00eb ndarje e b\u00ebjn\u00eb pjes\u00ebtar\u00ebt e kategorive me q\u00ebllim t\u00eb ruajtjes s\u00eb aksesit t\u00eb privilegjuar n\u00eb llojet e sip\u00ebrp\u00ebrmendura t\u00eb kapitalit. R\u00ebndom k\u00ebt\u00eb e b\u00ebjn\u00eb ata q\u00eb veten e p\u00ebrfytyrojn\u00eb se i p\u00ebrkasin shtres\u00ebs s\u00eb supozuar qytetare. Mir\u00ebpo, n\u00eb koh\u00ebn ton\u00eb kur kemi kaluar nj\u00eb shekull plot tranzicione, tiparet thelb\u00ebsore t\u00eb \u201cqytetarit\u201d zor se jan\u00eb t\u00eb dallueshme dhe v\u00ebshtir\u00eb se mund t\u00eb flitet p\u00ebr \u201cqytetarin\u201d n\u00eb nj\u00ebj\u00ebs si nj\u00eb em\u00ebr p\u00ebrmbledh\u00ebs i t\u00eb gjith\u00eb qytetar\u00ebve. Prandaj, p\u00ebr ta nd\u00ebrtuar \u201cbashk\u00ebsin\u00eb e tyre t\u00eb p\u00ebrfytyruar\u201d (B. Anderson), \u201cqytetar\u00ebt\u201d definojn\u00eb \u201ckatundarin\u201d si \u201ctjetrin\u201d e tyre. Duke nd\u00ebrtuar identitetin e tyre n\u00eb m\u00ebnyr\u00eb negative (si t\u00eb ndrysh\u00ebm nga \u201ctjetri\u201d \u201ckatundar\u201d), \u201cqytetari\u201d kompenson munges\u00ebn e themeleve t\u00eb q\u00ebndrueshme t\u00eb identitetit qytetar.<\/p>\n

Kjo \u00e7arje manifestohet n\u00eb hap\u00ebsira e \u00e7\u00ebshtje t\u00eb ndryshme t\u00eb jet\u00ebs shoq\u00ebrore, si p\u00ebr shembull n\u00eb dallimet e m\u00ebnyr\u00ebs s\u00eb t\u00eb jetuarit e t\u00eb shijes, si n\u00eb rastet kur profesionet, koha e lir\u00eb, konsumi material a kulturor rezervohen p\u00ebr \u201ckatundar\u00eb\u201d dhe t\u00eb tjera p\u00ebr \u201cqytetar\u00eb\u201d. Kjo n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb p\u00ebrpjekje e \u201cqytetar\u00ebve\u201d q\u00eb ta ruajn\u00eb dominimin e tyre mbi shijen legjitime (P. Bourdieu).<\/p>\n

Por, \u00e7arja merr trajta m\u00eb serioze, si p\u00ebr shembull n\u00eb konkurrenc\u00ebn e k\u00ebtyre kategorive p\u00ebr legjitimitet politik, kulturor, etj. Kjo mund t\u00eb v\u00ebrehet, p\u00ebr shembull, edhe pas luft\u00ebs n\u00eb Kosov\u00eb ku konkurrojn\u00eb dy tradita ose forca, nj\u00ebra me sfond katundar e tjetra qytetar, p\u00ebr t\u00eb monopolizuar rezistenc\u00ebn kund\u00ebr shtypjes serbe n\u00eb vend. Derisa forca qytetare ka tendenc\u00eb q\u00eb meritat e rezistenc\u00ebs t\u2019ia atribuoj\u00eb organizimit e rezistenc\u00ebs intelektual\u00ebve urban\u00eb, tjetra ia atribuon at\u00eb luft\u00ebs s\u00eb udh\u00ebhequr e t\u00eb kryer kryesisht nga njer\u00ebz me sfond rural. E para ka nd\u00ebrtuar mitin e rezistenc\u00ebs paq\u00ebsore t\u00eb udh\u00ebhequr nga LDK-ja n\u00eb krye me heroin Ibrahim Rugova dhe udh\u00ebheq\u00ebs t\u00eb tjer\u00eb nga qytetet (kryesisht Prishtina), nd\u00ebrsa e dyta ka nd\u00ebrtuar mitin e luft\u00ebs heroike t\u00eb U\u00c7K-s\u00eb n\u00eb krye me heroin Ademi Jashari e heronj t\u00eb tjer\u00eb nga fshat\u00ebrat. Kjo gar\u00eb \u00ebsht\u00eb kryer n\u00eb terrenin e dominimit mbi simbolet e luft\u00ebs dhe rezistenc\u00ebs kund\u00ebr Serbis\u00eb pushtuese. Prandaj, dallimet n\u00eb orientime politike t\u00eb pasluft\u00ebs kan\u00eb edhe k\u00ebt\u00eb dimension t\u00eb ndarjes katundar\u00eb e qytetar\u00eb (O. J. Schmitt).<\/p>\n

Shehri dhe katundi n\u00eb t\u00eb kaluar\u00ebn<\/strong><\/p>\n

T\u2019ia l\u00ebshojm\u00eb syt\u00eb p\u00ebr pak t\u00eb kaluar\u00ebs p\u00ebr t\u00eb par\u00eb dallimet nd\u00ebrmjet qytetit dhe fshatit n\u00eb shoq\u00ebrit\u00eb tona dhe sesi k\u00ebto ato p\u00ebrb\u00ebnin edhe dallime n\u00eb p\u00ebrq\u00ebndrimin e llojeve t\u00eb kapitalit dhe raportin e forcave, n\u00eb m\u00ebyr\u00ebn e jetes\u00ebs, etj. Ky v\u00ebshtrim i shkurt\u00ebr do t\u00eb kufizohet n\u00eb t\u00eb kaluar\u00ebn e vonshme p\u00ebr aq sa mund t\u2019i referohemi asaj t\u00eb kaluare p\u00ebrmes kujtes\u00ebs kolektive.<\/p>\n

Mund t\u00eb argumentohet se ekonomia e qyteteve nuk ka dalluar fort nga ekonomia e fshatrave, p\u00ebrderisa veprimtaria kryesore ekonomike ka qen\u00eb bujq\u00ebsia (B. Pula). Sidoqoft\u00eb, s\u00eb paku n\u00eb aspektin kulturor e demografik, qyteti ka dalluar duksh\u00ebm nga fshati. Dhe k\u00ebtu e kam fjal\u00ebn p\u00ebr qytetet me nj\u00eb tradit\u00eb t\u00eb jetes\u00ebs s\u00eb p\u00ebrzier me shum\u00ebllojshm\u00ebri etnike, fetare, e gjuh\u00ebsore t\u00eb banor\u00ebve, me administrat\u00ebn, si dhe e institucionet arsimore e fetare, si dhe institucionet e tjera tjera socializuese, kafenet\u00eb, hamamet, pastaj llojet e dallueshme t\u00eb sht\u00ebpive, rrug\u00ebve, lagjeve, etj., pa p\u00ebrmendur k\u00ebtu edhe institucione e veprimtari ekonomike karakteristike p\u00ebr qytetin, si tregu, zejet, mullinjt\u00eb, e t\u00eb ngjashme.<\/p>\n

Nuk mund t\u00eb mos v\u00ebrehet se k\u00ebto karakteristika zhvilluan nj\u00eb model protourban t\u00eb k\u00ebtyre vendbanimeve q\u00eb quheshin sheh\u00ebr ose kasaba. N\u00eb to ka lindur nevoja \u00a0dhe \u00ebsht\u00eb mund\u00ebsuar zhvillimi i nj\u00eb kulture e etosi t\u00eb dalluesh\u00ebm t\u00eb banor\u00ebve p\u00ebr t\u00eb nd\u00ebrvepruar e rregulluar\/organizuar marr\u00ebdh\u00ebniet dhe rendin n\u00eb k\u00ebto vendbanime jo vet\u00ebm m\u00eb t\u00eb m\u00ebdha e m\u00eb t\u00eb dendura demografikisht, por m\u00eb diverse e m\u00eb komplekse. K\u00ebto kan\u00eb qen\u00eb qendra administrative, tregtare, e kulturore ku p\u00ebrq\u00ebndrohej kapitali politik, social, kulturor e simbolik (D. Harvey) q\u00eb ushtronin kontroll politik \u00a0dhe ndikim kulturor n\u00eb rrethet e tyre, pra fshatrat p\u00ebrreth.<\/p>\n

Fshat\u00ebrat, nd\u00ebrkaq, ishin vendbanime m\u00eb homogjene p\u00ebr nga p\u00ebrb\u00ebrja e popullsis\u00eb, mungonin institucionet politike e kulturore dhe ekonomia ishte familjare n\u00eb t\u00eb cil\u00ebn veprimtaria e vetme ekonomike ishte bujq\u00ebsia. Organizimi i jet\u00ebs n\u00eb familje e fise q\u00eb bazoheshin n\u00eb kodin e nderit e t\u00eb ngjashme, p\u00ebrb\u00ebnte nj\u00eb alternativ\u00eb t\u00eb dominimit kulturor, e ndonj\u00ebher\u00eb edhe sfid\u00eb t\u00eb kontrollit politik t\u00eb elitave n\u00eb qytete.<\/p>\n

Qyteti dhe fshati nuk kishin t\u00eb b\u00ebnin vet\u00ebm me dallime ekonomike, sociale e kulturore, por p\u00ebrb\u00ebnin nj\u00eb sistem shtres\u00ebzues, ku fshatar\u00ebt dominoheshin politikisht dhe kulturalisht nga elitat e qyteteve.<\/p>\n

Fillet e ndarjes sheherli e katundar\u00eb<\/strong><\/p>\n

Ndarjet \u201cqytetar\u00eb e katundar\u00eb\u201d n\u00eb shoq\u00ebrin\u00eb ton\u00eb mund ta ket\u00eb zanafill\u00ebn, s\u00eb paku, qysh prej r\u00ebnies s\u00eb sistemit agrar osman dhe reformave agrare n\u00eb Mbret\u00ebrin\u00eb Serbo-Kroato-Sllovene t\u00eb vitit 1919 si dhe ligjeve e strategjive t\u00eb tjera gjat\u00eb Jugosllavis\u00eb s\u00eb par\u00eb, por edhe n\u00eb dy dekadat e para t\u00eb Jugosllavis\u00eb socialiste. K\u00ebto reforma, m\u00eb tep\u00ebr kan\u00eb synuar zhb\u00ebrjen e elitave shqiptare e myslimane, d\u00ebbimin e popullat\u00ebs joserbe dhe kolonizimin e Kosov\u00ebs, Maqedonis\u00eb, e Bosnjes me serb\u00eb, sesa ka qen\u00eb nj\u00eb strategji p\u00ebr vendosjen e drejt\u00ebsis\u00eb sociale. Me reformat agrare bujaria qytetare e Kosov\u00ebs humb privilegjet e saj p\u00ebrkitazi me pron\u00ebsin\u00eb mbi tokat e patundshm\u00ebrit\u00eb, pra \u00e7ifligjet e tyre, t\u00eb cilat u jepen n\u00eb pron\u00eb kolon\u00ebve. K\u00ebshtu, bejler\u00ebt, t\u00eb cil\u00ebt deri at\u00ebher\u00eb i zot\u00ebronin k\u00ebto toka, humbasin privilegjet e tyre, pra pron\u00ebsin\u00eb mbi k\u00ebto toka, dhe me k\u00ebt\u00eb pothuajse rr\u00ebnohet nj\u00eb forc\u00eb ekonomike e politike e shoq\u00ebris\u00eb. Megjithk\u00ebt\u00eb, duket se ish-bujaria qytetare vazhdojn\u00eb ta ruaj\u00eb nj\u00ebfar\u00eb statusi m\u00eb t\u00eb lart\u00eb n\u00eb zona urbane, tashm\u00eb jo si posedues t\u00eb tokave bujq\u00ebsore, por n\u00eb saj\u00eb t\u00eb prestigjit\/namit q\u00eb ua njihte sistemi vleror i koh\u00ebs (M. Weber). Si\u00e7 dihet, nj\u00eb num\u00ebr i madh i k\u00ebtyre familjeve shp\u00ebrngulen nga Kosova, nd\u00ebrsa gradualisht, nj\u00eb num\u00ebr i kufizuar i famijeve nga fshati zhvendosen n\u00ebp\u00ebr qytete.<\/p>\n

Mir\u00ebpo, me transformimet shoq\u00ebrore q\u00eb ndodhin n\u00eb sistemet e m\u00ebvonshme politike dhe ekonomike, katundar\u00ebt nisin q\u00eb ngadal\u00eb t\u00eb p\u00ebrmir\u00ebsojn\u00eb jo vet\u00ebm gjendjen ekonomike n\u00eb fshatra, por edhe statusin e tyre edhe n\u00eb qytete. Nj\u00eb pjes\u00eb, sado e kufizuar, e tok\u00ebs u ishte shp\u00ebrndar\u00eb fshatar\u00ebve dhe nj\u00eb pjes\u00eb tjet\u00ebr q\u00eb ishte pron\u00eb kolektive e kooperativave bujq\u00ebsore punohej nga fshatar\u00ebt. Nj\u00eb koh\u00eb pas p\u00ebrfundimit t\u00eb luft\u00ebs s\u00eb dyt\u00eb bot\u00ebrore, gjat\u00eb sistemit komunist kur u zhvillua nj\u00eb proces m\u00eb gjithp\u00ebrfshir\u00ebs modernizues e emancipues, popullsia nga fshatrat pat\u00ebn shanse t\u00eb paprecedent\u00eb p\u00ebr t\u2019u arsimuar dhe p\u00ebr t\u00eb ndjekur karrier\u00eb n\u00eb poste q\u00eb m\u00eb par\u00eb ishin t\u00eb \u201crezervuara\u201d p\u00ebr popullsin\u00eb qytetare. Pra, edhe ata donin hisen e tyre dhe privilegjet q\u00eb ofronin qytetet. P\u00ebrhapja e arsimit dhe hyrja e fshatar\u00ebve n\u00eb profesione t\u00eb reja industriale e tregtare q\u00eb u zhvilluan gjat\u00eb sistemit komunist jugosllav, k\u00ebt\u00eb popullat\u00eb e b\u00ebri m\u00eb mobile dhe fshatar\u00ebt u zhvendos\u00ebn n\u00ebp\u00ebr qytete p\u00ebr t\u00eb banuar duke e diversifikuar edhe m\u00eb p\u00ebrb\u00ebrjen e popullsis\u00eb n\u00eb qytete.<\/p>\n

N\u00eb k\u00ebt\u00eb kontekst, banor\u00ebt tradicional\u00eb t\u00eb qyteteve, t\u00eb ashtuquajturit \u201cqytetar\u00eb\u201d, ndihen se privilegjet e tyre po u k\u00ebrc\u00ebnohen nga \u201ckatundar\u00ebt\u201d t\u00eb cil\u00ebt nuk ishin m\u00eb vet\u00ebm pun\u00ebtor\u00eb bujq\u00ebsor\u00eb, zakonisht m\u00eb t\u00eb varf\u00ebr dhe me status t\u00eb ul\u00ebt social q\u00eb n\u00eb qytet zbritnin vet\u00ebm p\u00ebr nevoja tregtare, por njer\u00ebz t\u00eb shkolluar e me karrier\u00eb q\u00eb kishin z\u00ebn\u00eb poste n\u00eb fabrikat, administrat\u00ebn, shkollat dhe organizatat e institucionet e koh\u00ebs q\u00eb ishin t\u00eb p\u00ebrq\u00ebndruara n\u00eb qytete. K\u00ebshtu, sidomos n\u00eb at\u00eb koh\u00eb kur gara p\u00ebr arsimim, karrier\u00eb e poste po b\u00ebhej m\u00eb e ashp\u00ebr, nis ose intensifikohet konflikti nd\u00ebrmjet \u201cqytetar\u00ebve\u201d dhe \u201ckatundar\u00ebve\u201d ku secila nga k\u00ebto kategori t\u00eb p\u00ebrfytyruara formojn\u00eb stereotipe p\u00ebr \u201ctjetrin\u201d e tyre dhe stigmatizojn\u00eb ata. P\u00ebr shembull, meqen\u00ebse, n\u00eb qytetet m\u00eb t\u00eb vjetra t\u00eb vendit banor\u00ebt flisnin ose e njihnin turqishten n\u00eb familje dhe nd\u00ebrmjet veti, si gjuh\u00eb t\u00eb dyt\u00eb, si nj\u00eb mbetje nga periudha perandorake, \u201ckredencialet\u201d komb\u00ebtariste t\u00eb qytetar\u00ebve viheshin n\u00eb dyshim nga fshatar\u00ebt t\u00eb cil\u00ebt vetidentifikoheshin si \u201ctamon shqiptar\u00eb\u201d n\u00eb saj\u00eb t\u00eb elementeve \u201ct\u00eb pastra\u201d komb\u00ebtare t\u00eb tradit\u00ebs dhe etosit fshatar, si tiparet e personalitetit, veshja (plisi, tirqit\u2026), gjuha shqipe, etj. Pik\u00ebrisht n\u00eb k\u00ebto elemente t\u00eb tradit\u00ebs dhe idilik\u00ebs s\u00eb fshatit (\u201cku i fryen bariu xhuras\u00eb\u201d\u2026), nacionalizmi gjen kultur\u00ebn e supozuar autentike t\u00eb popullit. Kombi deri tash ishte sunduar nga nj\u00eb elit\u00eb me kultur\u00eb t\u00eb huaj dhe tani ajo kultur\u00eb duhej t\u00eb z\u00ebvend\u00ebsohej me nj\u00eb kultur\u00eb \u201cautentike\u201d t\u00eb popullit q\u00eb p\u00ebrfaq\u00ebsohej m\u00eb s\u00eb miri n\u00eb etosin fshatar (E. Gellner).<\/p>\n

Qytetari dhe katun\u2019ari sot<\/strong><\/p>\n

N\u00eb t\u00eb kaluar\u00ebn ka mundur t\u00eb ket\u00eb qen\u00eb m\u00eb leht\u00eb t\u00eb b\u00ebhet dallimi nd\u00ebrmjet katundarit dhe qytetarit. Pavar\u00ebsisht prejardhjes, nj\u00eb njeri ke mundur ta dallosh n\u00ebse \u00ebsht\u00eb \u201csheherli\u201d ose \u201ckatun\u2019ar\u201d n\u00eb saj\u00eb t\u00eb vendbanimit (fshat a qytet), profesionit, pra pun\u00ebs nga e cila jeton dhe e mban familjen, kultur\u00ebn, shijen estetike q\u00eb ka kultivuar, e t\u00eb tjera.<\/p>\n

Mir\u00ebpo, koh\u00ebve t\u00eb fundit \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb b\u00ebhet ky dallim. \u00c7far\u00eb \u00ebsht\u00eb nj\u00eb banor i qytetit q\u00eb mban lop\u00eb n\u00eb ahur brenda oborrit t\u00eb sht\u00ebpis\u00eb s\u00eb tij n\u00eb qytet, n\u00eb shpi pi \u00e7aj t\u00eb zi \u201crusi\u201d n\u00ebn foton e nj\u00eb k\u00ebng\u00ebtareje n\u00eb kalendar t\u00eb varur n\u00eb mur, teksa shikon vet\u00eb i shtati n\u00eb familje serial turk n\u00eb televizor, nd\u00ebrsa del n\u00eb kamb\u00eb n\u00eb kafe dhe pi l\u00ebng pjeshke? N\u00eb an\u00ebn tjet\u00ebr, \u00e7far\u00eb \u00ebsht\u00eb nj\u00eb banor i fshatit q\u00eb nuk ka lop\u00eb, e as e punon tok\u00ebn, n\u00eb shpi pi \u00e7aj jeshil n\u00ebn nj\u00eb piktur\u00eb t\u00eb nj\u00eb artisti, teksa shikon vet\u00eb i treti muzik\u00eb t\u00eb leht\u00eb qytetare n\u00eb televizor, nd\u00ebrsa del me vetur\u00eb n\u00eb kafe dhe pi ven\u00eb? Prandaj, edhe dallimi (P. Bourdieu) \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb b\u00ebhet derisa transformimet e shijes po ndodhin me shpejt\u00ebsi.<\/p>\n

Fundja, kush n\u2019in p\u00ebr k\u00ebto ndarje n\u00eb nj\u00eb koh\u00eb kur gara p\u00ebr resurse dhe llojet e kapitalit po zhvillohen m\u00eb tep\u00ebr nd\u00ebrmjet rajoneve dhe partive, sesa nd\u00ebrmjet qytetit e fshatit?!<\/p>\n

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Si n\u00eb \u00e7do shoq\u00ebri, edhe te ne ka dallime nd\u00ebrmjet pjes\u00ebve t\u00eb ndryshme p\u00ebrb\u00ebr\u00ebse t\u00eb shoq\u00ebris\u00eb. K\u00ebto segmente formojn\u00eb kategori duke u bazuar n\u00eb karakteristika t\u00eb p\u00ebrbashk\u00ebta dhe duke u dalluar nga segmentet e tjera q\u00eb i shohin si t\u00eb ndrysh\u00ebm. Disa prej k\u00ebtyre dallimeve p\u00ebrb\u00ebjn\u00eb \u00e7arje m\u00eb t\u00eb thella shoq\u00ebrore, q\u00eb dometh\u00ebn\u00eb se grupe […]<\/p>","protected":false},"author":196,"featured_media":9169,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1549],"ppma_author":[700],"class_list":["post-5035","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-dallime-shoqerore"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5035","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/users\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=5035"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5035\/revisions"}],"predecessor-version":[{"id":9170,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5035\/revisions\/9170"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/9169"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5035"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5035"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5035"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5035"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}